"Unflinching devotion to the Teacher is paramount in the life of a true seeker. To begin with, an external God can be the object of faith. But once the devotee grows to be a seeker, only a Wise Teacher can fulfil his quest.  It is then for the seeker to get purified and enlightened by the words of wisdom from his Guru.  Their bond and attunement put the Teacher on the pedestal of God.  Such an impeccable Guru-sishya bond alone bestows wisdom, strength and fulfillment to the seeker."

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha

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Now what is the ultimately the source, the ultimate level of existence? To this, the answer that our ancient thinkers found out was Prajñānam Brahma. The word Brahma refers to the ultimate existence and that they said is Prajñāna, a fully developed knowledge. Full fold knowledge is Brahman. When does knowledge becomes full fold? When it does not stop with the perception of objects. When knowledge shifts its focus from the object to the subject source and it is able to unearth the magnitude and the potential and the independence of the subject. So the subject knowledge, the knowledge which covers the subject; the knowledge has an external domain and an internal domain. When both are equally understood, unraveled, it becomes Prajñāna.

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Listen to Prabhaata-rashmih Audio

Harih Om Tat Sat. Jai Guru. Jai Guru.

I was discussing the Upanishads during the past two classes for all of you. Whenever I think of the Upanishads, my imagination goes very, very high. Any statement from the Upanishads when you hear, when you read, when you think about, instantly it takes you to the pre-historic age. We all are born. You will not doubt whether you had or you have your parents. If your parents were alive as you are alive now, they must have had their parents, their parents… and then we reach a stage where the Upanishadic age was there and our own predecessors. They evolved these Upanishads as a result of their thought process.

Any thought arises from the human mind and every thought represents a unit of knowledge. And the knowledge can evolve only from the human consciousness. It cannot evolve from the body or from the brain. Only when the body and the brain are activated by what you call the consciousness, the sentience, the brain will start working and ideas will get formed.

So our ancient people begin to think, think, think. Even when you look at the world, the world does not come first, what comes first is the looker, the seer. Initially they started looking at the sun, looking at the moon, looking at the stellar regions and found that the earth was a very small speck; it is surrounded by an endless space consisting of a number of heavenly bodies. But at one point of time they thought that the whole expanse is revealed and shown and pointed out by our own mind. So the attention turned inward. This is what is going to happen to the objective scientists also. They make the telescope, they make the microscope and through the microscope they see. And when they see the particle or the wave, the particle or the wave is not outside; it is actually a knowledge, a comprehension, an idea in their own mind.

The first Mahāvākya in the Rigvedic Upanishad, in the Rigveda is प्रज्ञानम् ब्रह्म Prajñānam Brahma. Brahma means in one sense the Supreme Reality or the Ultimate Existence. We have earth, we have water, we have air, we have different forms of energy represented by fire and we also have space. So as we look at existence, it is solid, fluid, gaseous, energial and spacial.

Now what is the ultimately the source, the ultimate level of existence? To this, the answer that our ancient thinkers found out was Prajñānam Brahma. The word Brahma refers to the ultimate existence and that they said is Prajñāna, a fully developed knowledge. Full fold knowledge is Brahman. When does knowledge becomes full fold? When it doesnot stop with the perception of objects. When knowledge shifts its focus from the object to the subject source and it is able to unearth the magnitude and the potential and the independence of the subject. So the subject knowledge, the knowledge which covers the subject; the knowledge has an external domain and an internal domain. When both are equally understood, unraveled, it becomes Prajñāna.

My dear children, understand it very well, knowledge can never arise from anything outside. It can only arise from a living human personality and the source of knowledge it not the matter and energy of the body but the consciousness which transcends these two. And this knowledge which is not matter and energy is really the ultimate existence. So you go beyond everything that is material and energial, everything that is object or objective and you go to your own source from where you feel ‘I am, I am, I have a body, I have the senses. I look at the world through the senses, and I perceive it as different from me and my body. But all these differences and notions are from me, within me. And as an ocean, it has got no existence, it cannot be extracted. It is one with the source.’

The world may be material, the body may be physical but the source of these is consciousness. Consciousness is that which makes one conscious of. Consciousness is that which makes you conscious of other things as well conscious of yourself. That source is not matter, much less is it energy, it is transcending matter and energy. It is consciousness. This consciousness alone becomes the subject and the object. That distinction is woven by it. All perceptions are inward, inner. No object is there for us to see, except the subject causing an imprint of the object. In the imprint made by the subject, you don’t have anything besides the subject. The building I see and experience is a notional creation of the consciousness. Everything is consciousness alone. It has got multiple potential. It creates a distinction between the subject and the object, inner and outer, gross and subtle. All these are notions created by consciousness. Consciousness alone is. And this consciousness is in the nature of knowledge. Prajñānam Brahma.

What do you think of this discovery, how do you access it? A large team is probing into the God particle and where are they going to find it? The entire particle will become imperceptible for them and the perceiving consciousness alone will survive. This happens in one’s life, in one’s research, one’s experimentation.

Prajñānam Brahma. So the ultimate existence is not existence but it is consciousness, it is not a form of existence, rigid, solid, external and gross. On the other hand, it is consciousness which is inner if at all and which is beyond matter and energy. Now this is a great discovery of India. I would like you to understand it.

Prajñānam Brahma. The ultimate existence is knowledge and from knowledge which is consciousness, everything has sprung. And an evidence of it, an illustration for it, an experience of it is your very dream. So it is not beyond the scope of one’s understanding. Now this is what we call the Upanishadic wisdom and by saying this, I am taking you to incalculable length of time behind, we go to the Gangetic plain, we go to the various settlements in which our ancestors lived. They starting probing into God, probing into the world of matter, probing into their own mind and ultimately found out the source of everything is inner and it is consciousness, knowledge. Try to value it, understand it, imbibe and pursue it.

Harih Om Tat Sat. Jai Guru.

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